起信論疏筆削記 16.24

16.24

疏　外道等者，謂數論師以彼依非想定，發世俗通，應於邪道，知過去八萬劫事，過此即不知；以生死智通，知未來八萬劫死此生彼之事，後亦不知也。彼之所計冥性是常，從此生於世間諸法。冥寞難知，故云冥性。云何而生？謂從冥初生覺；從覺生我心；從我心生五唯量，謂色聲香味觸；從五唯量生五大，謂地水火風空；從五大生十一根，謂五知根眼耳鼻舌身，五作業根手脚口大小便根，及心平等根。爾時名生死成，執一神我為受用主。我思勝境，冥性變生，為我受用。我受用故，為境纏縛，不得解脫。我若不思，冥性不變，神我解脫，名為涅槃。此有二十五諦，冥性為初，能變起故。

Commentary: "Non-Buddhists..." and so on: This refers to the Sāṃkhya masters who, relying on the concentration of neither-perception-nor-non-perception, develop worldly supernormal powers. In accordance with their erroneous path, they know the events of eighty thousand kalpas in the past, but beyond this they do not know; through the supernormal power of knowing birth and death, they know the matters of dying here and being born there over eighty thousand kalpas in the future, but later they also do not know. What they posit is that the unmanifest nature is permanent, and from this are produced all the dharmas of the world. Because it is dark and difficult to know, it is called the unmanifest nature. How are they produced? From the unmanifest, intellect first arises; from intellect, the sense of 'I' arises; from the sense of 'I', the five subtle elements arise, namely form, sound, smell, taste, and touch; from the five subtle elements, the five great elements arise, namely earth, water, fire, wind, and space; from the five great elements, the eleven indriyas arise, namely the five sensory faculties—eye, ear, nose, tongue, and body; the five action faculties—hands, feet, mouth, and the organs of excretion and reproduction; and the manas faculty. At that time, saṃsāra is said to be accomplished, and they grasp a puruṣa as the master of enjoyment. When the self contemplates superior objects, the unmanifest nature transforms and produces them for the self to enjoy. Because the self enjoys them, it is bound by objects and cannot attain liberation. If the self does not contemplate them, the unmanifest nature does not transform, and the puruṣa attains liberation, which is called nirvāṇa. These are the twenty-five tattvas, with the unmanifest nature being the first, because it can transform and give rise [to the rest].